249

229. Truth and Da-sein [355-357]

Therefore, even only within this basic stance, one does not dare to become mindful to the extent that one sees that "we" have no longer "contributed" anything that, in copying and reproducing, could be true.

If we would allow even that much, then the question would already have to come up, whether correctness, as what is ownmost to truth, can ground and determine the seeking and the claiming of what is true—a correctness which first grounds (rather than presupposes)—such a re-presenting of beings and of one who represents.

Additionally, such a correctness would never lead out of the distress of the abandonment by being but rather would only confirm and require it anew, in hidden fashion.

But what does it mean that now essential projecting-open of truth as the sheltering-concealing that lights up must be ventured and that displacing of man into Da-sein must be prepared?

Dis-placed out of that situation in which we find ourselves, namely the gigantic emptiness and desolation, without measures and above all without the will to inquire into measures, pressured into what has become unrecognizable while being handed down to us. But desolation is the hidden abandonment by being.

228. The Essential Sway of Truth Is Un-truth*

This statement—deliberately formulated as self-contradictory—is to state that what has the character of nothing belongs to truth but by no means only as a lack, rather as what withstands, that self-shelteringconcealing that comes into the clearing as such.

Thereby the originary relation of truth to be-ing as en owning is grasped.

Nevertheless, that statement is risky in its intention of bringing the strange essential sway of truth nearer by such estrangement.

Understood completely originarily, there lies in that statement the most essential insight into—and at the same time the allusion of-the inner intimacy and contentiousness in be-ing itself as enowning.

229. Truth and Da-sein

The clearing for self-sheltering-concealing lights up in the projecting-open. The throwing of the projecting-open occurs as Da-sein, and the thrower of this throwing is in each case that self-being in which man becomes inabiding.

Every projecting-opening includes what is transferred into its clearing and is thus relinquished, in a retro-relation to the thrower, and conversely: the thrower first becomes who it itself is by seizing that inclusion.

It is never the case that what is transferred into projecting-opening is purely and simply an in-itself or that the thrower is ever capable of

* C.f. Franklun lectures, Da Ursprung des Kunstwerkes. in: Holzwege (GA 5, pp. 36ff., especially pp. 40f.).